Articulus 7 Article 7 Utrum vestes ministrorum convenienter sint in Ecclesia institutae Whether the vestments of the ministers are fittingly instituted in the Church? Ad septimum sic proceditur. Videtur quod vestes ministrorum non convenienter sint in Ecclesia institutae. Ministri enim novi Testamenti magis tenentur ad castitatem quam ministri veteris. Sed inter alias vestes ministrorum veteris Testamenti erant feminalia, in signum castitatis. Ergo multo fortius nunc esse debent inter vestes ministrorum Ecclesiae. Objection 1: It would seem that the vestments of the ministers are not fittingly instituted in the Church. For the ministers of the New Testament are more bound to chastity than were the ministers of the Old Testament. Now among the vestments of the Old Testament there were the thigh coverings as a sign of chastity. Much more, therefore, should they have a place among the vestments of the Church’s ministers. Praeterea, sacerdotium novi Testamenti est dignius quam sacerdotium veteris. Sed veteres sacerdotes habebant mitras, quod est signum dignitatis. Ergo sacerdotes novae legis eas debent habere. Obj. 2: Further, the priesthood of the New Testament is more worthy than the priesthood of the Old. But the priests of the Old Testament had mitres, which are a sign of dignity. Therefore, the priests of the New Testament should also have them. Praeterea, sacerdos est propinquior ordinibus ministrorum quam ordo episcopalis. Sed episcopi utuntur vestibus ministrorum: scilicet dalmatica, quae est vestis diaconi; et tunica, quae est vestis subdiaconi. Ergo multo fortius debent uti eis simplices sacerdotes. Obj. 3: Further, the priest is nearer than the episcopal order to the orders of ministers. Now the bishop uses the vestments of the ministers, namely, the dalmatic, which is the deacon’s vestment, and the tunic, which is the subdeacon’s. Much more, therefore, should simple priests use them. Praeterea, in veteri lege pontifex deferebat superhumerale: quod significabat onus Evangelii, ut dicit Beda. Hoc autem maxime pontificibus nostris incumbit. Ergo debent habere superhumerale. Obj. 4: Further, in the old law the pontiff wore the ephod, which signified the burden of the Gospel, as Bede observes (On the Tabernacle 3). Now this is especially incumbent on our pontiffs. Therefore, they ought to wear the ephod. Praeterea, in rationali, quo utebantur pontifices veteris legis, scribebatur doctrina et veritas. Sed veritas maxime in nova lege declarata est. Ergo pontificibus novae legis competit. Obj. 5: Further, doctrine and truth were inscribed on the breastpiece which the pontiffs of the Old Testament wore. Now truth was made known especially in the new law. Therefore, it is becoming to the pontiffs of the new law. Praeterea, lamina aurea, in qua scriptum erat dignissimum nomen Dei, erat dignissimum ornamentum legis veteris. Ergo illud maxime debuit transferri in novam legem. Obj. 6: Further, the golden plate on which was written the most admirable name of God was the most admirable of the adornments of the old law. Therefore, it should especially have been transferred to the new law. Praeterea, ea quae exterius geruntur in ministris Ecclesiae, sunt signa interioris potestatis. Sed archiepiscopus non habet alterius generis potestatem quam episcopus, ut dictum est. Ergo non debet habere pallium, quod non habent episcopi. Obj. 7: Further, the things which the ministers of the Church wear outwardly are signs of inward power. Now the archbishop has no other kind of power than a bishop, as stated above (A. 6). Therefore, he should not have the pallium which other bishops have not. Praeterea, potestatis plenitudo residet penes Romanum Pontificem. Sed ipse non habet baculum. Ergo nec alii episcopi debent habere. Obj. 8: Further, the fullness of power resides in the Roman Pontiff. But he has not a crozier. Therefore, other bishops should not have one. Respondeo dicendum quod vestes ministrorum designant idoneitatem quae in eis requiritur ad tractandum divina. Et quia quaedam sunt quae in omnibus requiruntur, et quaedam requiruntur in superioribus quae non ita exiguntur in inferioribus; ideo quaedam vestes sunt omnibus ministris communes, quaedam autem superiorum tantum. I answer that, The vestments of the ministers denote the qualifications required of them for handling divine things. And since certain things are required of all, and some are required of the higher that are not so exacted of the lower ministers, therefore certain vestments are common to all the ministers, while some pertain to the higher ministers only. Et ideo omnibus ministris competit amictus humeros tegens, quo significatur fortitudo ad divina officia exequenda, quibus mancipatur; et similiter alba, quae significat puritatem vitae; et cingulum, quod significat repressionem carnis. Accordingly, it is becoming to all the ministers to wear the amice which covers the shoulders, thereby signifying courage in the exercise of the divine offices to which they are deputed, and the alb, which signifies a pure life, and the cincture, which signifies restraint of the flesh. Sed subdiaconus ulterius habet manipulum, quo significatur extersio minimarum macularum, quia manipulus est quasi sudarium ad extergendum vultum: ipsi enim primo ad sacra tractanda admittuntur. Habent etiam tunicam strictam, per quam doctrina Christi significatur: unde et in veteri lege in ipsa tintinnabula pendebant. Subdiaconi enim primo admittuntur ad doctrinam novae legis annuntiandam. But the subdeacon wears in addition the maniple on the left arm: this signifies the wiping away of the least stains (since a maniple is a kind of handkerchief for wiping the face) for they are the first to be admitted to the handling of sacred things. They also have the narrow tunic, signifying the doctrine of Christ; wherefore in the old law little bells hung therefrom, and subdeacons are the first admitted to announce the doctrine of the new law. Sed diaconus habet amplius stolam in sinistro humero: in signum quod applicatur ad ministerium in ipsis sacramentis. Et dalmaticam, quae est vestis larga, sic dicta quia in Dalmatiae partibus primo usus eius fuit: ad designandum quod ipse primo dispensator sacramentorum ponitur, ipse enim sanguinem dispensat; in dispensatione autem largitas requiritur. The deacon has in addition the stole over the left shoulder, as a sign that he is deputed to a ministry in the sacraments themselves, and the dalmatic (which is a full vestment, so called because it first came into use in Dalmatia), to signify that he is the first to be appointed to dispense the sacraments: for he dispenses the blood, and in dispensing one should be generous. Sed sacerdoti in utroque humero ponitur stola: ut ostendatur quod ei plena potestas dispensandi sacramenta datur, non ut ministro alterius; et ideo stola descendit usque ad inferiora. Habet etiam casulam, quae significat caritatem: quia sacramentum consecrat caritatis, scilicet Eucharistiam. But in the case of the priest the stole hangs from both shoulders, to show that he has received full power to dispense the sacraments, and not as the minister of another man, for which reason the stole reaches right down. He also wears the chasuble, which signifies charity, because it is he who consecrates the sacrament of charity, namely, the Eucharist. Sed episcopis adduntur novem ornamenta super sacerdotes, quae sunt caligae, sandalia, succinctorium, tunica, dalmatica, mitra, chirothecae, anulus et baculus: quia novem sunt quae supra sacerdotes possunt, scilicet clericos ordinare, virgines benedicere, basilicas dedicare, clericos deponere, synodos celebrare, chrisma conficere, vestes et vasa consecrare. Vel per caligas significatur rectitudo gressuum. Per sandalia, quae pedes tegunt, contemptus terrenorum. Per succinctorium, quo stola ligatur cum alba, amor honestatis. Per tunicam, perseverantia: quia Ioseph tunicam talarem dicitur habuisse, quasi descendentem usque ad talos, per quos significatur extremitas vitae. Per dalmaticam, largitas in operibus misericordiae. Per chirothecas, cautela in opere. Per mitram, scientia utriusque Testamenti: unde et duo cornua habet. Per baculum cura pastoralis, qua debet colligere vagos, quod significat curvitas in capite baculi; sustentare infirmos, quod ipse stipes significat baculi; sed pungere lentos, quod significat stimulus in pede baculi; unde versus: collige, sustenta, stimula, vaga, morbida, lenta. Per anulum, sacramenta fidei, qua Ecclesia desponsatur Christo: ipsi enim sunt Ecclesiae sponsi loco Christi. Bishops have nine ornaments besides those which the priest has: these are the stockings, sandals, subcingulum, tunic, dalmatic, mitre, gloves, ring, and crozier. For there are nine things which they can do, but priests cannot: namely, ordain clerics, bless virgins, consecrate bishops, impose hands, dedicate churches, depose clerics, celebrate synods, consecrate chrism, bless vestments and vessels. We may also say that the stockings signify his upright walk; the sandals which cover the feet, his contempt of earthly things; the subcingulum which girds the stole with the alb, his love of probity; the tunic, perseverance, for Joseph is said (Gen 37:23) to have had a long tunic called a ‘talaric’ because it reached down to the ankles, which denote the end of life; the dalmatic, generosity in works of mercy; the gloves, prudence in action; the mitre, knowledge of both Testaments, for which reason it has two crests; the crozier, his pastoral care, whereby he has to gather together the wayward (this is denoted by the curve at the head of the crozier), to uphold the weak (this is denoted by the stem of the crozier), and to spur on the laggards (this is denoted by the point at the foot of the crozier). Hence the line: gather, uphold, spur on, the wayward, the weak, and the laggard. The ring signifies the sacraments of that faith whereby the Church is espoused to Christ. For bishops are espoused to the Church in the place of Christ. Sed ulterius archiepiscopi pallium habent, in signum privilegiatae potestatis: significat enim torquem auream quam solebant legitime certantes accipere. Furthermore, archbishops have the pallium in sign of their privileged power, for it signifies the golden chain which those who fought rightfully were wont to receive. Ad primum ergo dicendum quod sacerdotibus veteris legis indicebatur continentia illo tantum tempore quo ad suum ministerium accedebant. Et ideo, in signum castitatis tunc servandae, in sacrificiorum oblatione feminalibus utebantur. Sed ministris novi testamenti indicitur perpetua continentia. Et ideo non est simile. Reply Obj. 1: The priests of the old law were enjoined continency only for the time of their attendance for the purpose of their ministry. Therefore, as a sign of the chastity which they had then to observe, they wore the thigh coverings while offering sacrifices. But the ministers of the New Testament are enjoined perpetual continency; and so the comparison fails. Ad secundum dicendum quod mitra illa non erat signum alicuius dignitatis: fuit enim sicut quoddam galerum, ut Hieronymus dicit. Sed cidaris, quae erat signum dignitatis, solum pontificibus dabatur: sicut et nunc mitra. Reply Obj. 2: The mitre was not a sign of dignity, for it was a kind of hat, as Jerome says (Epistle to Fabiola). But the diadem, which was a sign of dignity, was given to the pontiffs alone, as the mitre is now. Ad tertium dicendum quod potestas ministrorum est in episcopo sicut in origine: non autem in sacerdote, quia ipse non confert illos ordines. Et ideo magis episcopus quam sacerdos vestibus ministrorum utitur. Reply Obj. 3: The power of the ministers resides in the bishop as their source, but not in the priest, for he does not confer those orders. Wherefore the bishop, rather than the priest, wears those vestments. Ad quartum dicendum quod loco superhumeralis utitur stola: quae ad idem significandum est ad quod erat superhumerale. Reply Obj. 4: Instead of the ephod, they wear the stole, which is intended for the same signification as the ephod. Ad quintum dicendum quod pallium succedit loco rationalis. Reply Obj. 5: The pallium takes the place of the breastpiece. Ad sextum dicendum quod pro illa lamina habet pontifex noster crucem, ut Innocentius dicit: sicut pro feminalibus habet sandalia, pro linea albam, pro balteo cingulum, pro podere tunicam, et pro ephod amictum, pro rationali pallium, pro cidari mitram. Reply Obj. 6: Instead of that plate, our pontiff wears the cross, as Innocent III says (On the Mystery of the Sacred Altar 1), just as the thigh coverings are replaced by the sandals, the linen garment by the alb, the belt by the girdle, the long or talaric garment by the tunic, the ephod by the amice, the breastpiece by the pallium, the diadem by the mitre. Ad septimum dicendum quod, quamvis non habeat alterius generis potestatem, tamen eandem habet ampliorem. Et ideo, ad hanc perfectionem designandam, sibi pallium datur, quo undique circumdatur. Reply Obj. 7: Although he has not another kind of power, he has the same power more fully, and so in order to designate this perfection, he receives the pallium which surrounds him on all sides. Ad octavum dicendum quod Romanus Pontifex non utitur baculo, quia Petrus misit ipsum ad suscitandum quendam discipulum suum, qui postea factus est episcopus Treverensis. Et ideo in dioecesi Treverensi Papa baculum portat, et non in aliis locis. Vel etiam in signum quod non habet coarctatam potestatem, quod curvatio baculi significat. Reply Obj. 8: The Roman Pontiff does not use a pastoral staff because Peter sent his to restore to life a certain disciple who afterwards became bishop of Trier. Hence in the diocese of Trier the Pope carries a crozier, but not elsewhere; or else it is a sign of his not having a restricted power (denoted by the curve of the staff.) Matrimonio Matrimony Quaestio 41 Question 41 De matrimonio inquantum est in officium naturae Matrimony as Directed to an Office of Nature Post haec considerandum est de matrimonio. Et primo agendum est de eo inquantum est in officium naturae; secundo, inquantum est sacramentum; tertio, inquantum absolute et secundum se consideratur. In the next place we must consider matrimony. We must treat of it: (1) As directed to an office of nature; (2) As a sacrament; (3) As considered absolutely and in itself. Circa primum quaeruntur quattuor. Under the first head there are four points of inquiry: Primo: utrum sit de iure naturali. (1) Whether it is of natural law? Secundo: utrum nunc sit in praecepto. (2) Whether it is a matter of precept? Tertio: utrum eius actus sit licitus. (3) Whether its act is lawful? Quarto: utrum possit esse meritorius. (4) Whether its act can be meritorious? Articulus 1 Article 1 Utrum matrimonium sit naturale Whether matrimony is of natural law?